`. 10 vol. xviii, no. 4 march - april, · pdf fileoriginal ink sketch of arunachala by sri...

VOL. XVIII, No. 4 March - April, 2016

`. 10

CONTENTSEditorial - Understanding Who a Sage is Vijay Vancheswar 3

Meditation- Its Role in Spiritual Life P.N.Vijay 5

Kendra Bulletin 8

Sri Bhagavan and Miracles A. Devaraja Mudaliar 9

Mystery of The ‘I’ A S Rajaram 11

Ascent Akhila Ghosh 15

Significance of Mahasivaratri Vijay Vancheswar 19

The Quest: A sacred Pilgrimage unto the Self Dr. Pallavi Kwatra 21

Bhagavan's Jayanti Photos 23

The Mother Principle 27

Poems Neera Kashyap 30

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Cover: Bhagavan with his favourite Cow Lakshmi

Editor : Dr.VijayVancheswarEditorial Board : R. Seetharaman/Neera Kashyap/Shiromani Vijay

Website : www.ramanakendradelhi.org ; E Mail: [email protected]

VOLUME XVIII ISSUE 4 March - aprIL, 2016

Original ink sketch of Arunachala by Sri Ramana Maharshi from Kunju Swami's notebook

2 March - April 2016

The story of King Sikhidhvaja and Cudala in the article, Two Paths - the swift and the gradual by Neera Kashyap, conveys interestingly and significantly the message of Bhagavan Ramana in “Updesa Saram” that moksha comes not by action but by non-action and that the paths of surrender and self-enquiry lead to

Letters to the Editor

Two Paths - the swift and the gradual by Neera Kashyap

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To make Direct Path more interactive, we are pleased to introduce Letters to the Editor column from this issue

the extinction of ego which is Self-realisation.

Vijay P MitalVasant Vihar, New Delhi

Ramana Gyan - Direct Path 3

understanding Who a Sage is Vijay Vancheswar

Who is a Sage? In common parlance a Sage is a realised soul, one who

has understood who he or she truly is and is established in his or her’s true nature. In Sanskrit terminology we refer to a Sage as a Rishi. A Maharshi is one who is considered to belong to the upper echelon of Sages.

There is however a general misconception as to how a Sage or Rishi responds or feels when living in the phenomenal world in a mortal frame. Does the Sage experience feelings of joy and sadness or have an ego? How does a Sage respond to a situation which demands action? In our interpretation, we sometimes tend to ascribe paranormal powers to the Sage. Sri Ramana in his lucid and simple style clearly mentions that while certain realised souls may exhibit thaumaturgic powers, one should not give much importance to these manifestations. The existence of some powers such as clairvoyance

and prognosis is more an expression of prior experiences of a soul. In fact, Bhagavan Ramana cautioned seekers against getting carried away by demonstrations that appear to be in the realm of miracles. He constantly said that visions and miracles like all appearances are not part of the Truth. Anything that appears has to disappear. The only truth is one which is self luminous and ever present- the sense of ‘I AM’ (till the mortal frame remains) and the Noumenon or unmanifest ‘SELF’ on which the divine phenomenal play of the universe occurs.

When queried as to whether the Sage has an ego, Ramana gave perhaps the most lucid reply ever given by a Sage. He said “Yes, but the Sage’s ego is harmless, like the remnants of a burnt rope!” What does this mean? Indeed a Sage has an ego in so much as he or she would respond if called by a name. However, and most importantly, the


identification with the name and form is just perfunctory, to do mechanical things , such as responding to a call, smiling, at times showing anger, demonstrating happiness or sadness as the case may be, depending on the situation in question. The important d i s t i n c t i o n b e t w e e n a Sage’s response and that of lesser mortals is the lack of involvement or attachment to any incidence except at that moment. For instance Adi Sankara is said to have jumped out of the way of a charging elephant. He was asked as to why he did this, when he was not the body. His reply, “The charging elephant as well as my jumping off its track were also part of the dream!”Thus while a Sage may indeed have thoughts he or she does not extend it over time by ‘thinking’ about it. So also while there may be joy or sadness in a Sage, this does not extend itself to pride or grief. The Sage has a harmless ego bereft of ‘egoism’ which results from a sense of personal volition.

This is validated from accounts of how tears of joy flowed from Bhagavan Ramana’s eyes on hearing

the tales of devotion of the 63 Saivaite Saints called Nayanars, especially those relating to the triumvirates of Appar, Manikavachakar and Sambandar. Similarly, we have

accounts of t h e s o m b e r m o o d t h a t he displayed w h e n h i s m o t h e r a t t a i n e d samadhi and

when tears of sadness emanated when he heard the news of the death ofthe greatest karma yogi of our times, Mahatma Gandhi. These were spontaneous responses to the events of life by the great Sage that Raman was. The point to note is that these responses unlike those from others, hardly extended into any significant time frames.

A Sage is fully conscious of the transient nature of phenomenal life; lives in the moment going through his or herpreordained course in the mortal frame, accepting all events and experiences as the will of the divine.

The focus of the Sage is only on the Self which is ever shining and unchanging. n

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Yes, but the Sage’s ego is harmless, like the remnants of a burnt rope


Meditation- its role in Spiritual Life P. N. Vijay

Meditation is a word that is commonly used both in the spiritual and secular

worlds. In the spiritual world its virtues are glorified. As one goes a bit deeper into the idea of meditation, one enters a maze of definitions and interpretations depending on the scripture or the organization that is talking about it.

There is broad agreement among most faiths and Gurus on the process of meditation. It is stated with the customary clarity and brevity by Lord Krishna in the Bhagavad Gita in the 6th Chapter in verses 10 to 14 and is worth recapitulating

“Embarking into meditation, an aspirant should retire into solitude, alone, with the mind and body subdued and free from hopes and attachments. Having established himselfin a clean

spot, seated on a seat where cloth has been placed over skin and grass making the mind one-pointed and subduing the action of the imaging faculty and the senses, he should practice meditation.Let him firmly hold his body, head and neck erect

and stillwith the eye balls fixed as if g a z i n g a t the t ip o f the nose and not looking around. With

the body and mind controlled in this fashion, the seeker should constantly think of the Lord and have Him as the Supreme Goal. If, for whatever reason his mind becomes restless and unsteady and wanders away, he should bring it gradually under the subjugation of the Self. In short, in meditation one controls the body and mind and lets the mind dwell on the Divinity within and achieves oneness with that Divinity.”

Meditation is a word that is commonly used both in the spiritual and secular worlds


While this is the practice generally followed with some bells and whistles, when it comes to the role and purpose of meditation in one’s spiritual journey, the confusion starts. Some believe that meditation by itself, if sincerely practised, canlead to Self-Realisation. To understand whether this belief is well-founded, let us examine meditation from the point of view of Vedanta and what its role in spiritual life is.

Let us briefly summarise the spiritual journey as elucidated in our scriptures. In Vedanta, as a householder one is asked to s t a r t h i s s p i r i t u a l j o u r n e y b y p e r f o r m i n g r igh t ac t ions . These (known asPanchaMahayagnas) are one’s duties to one’s family, forefathers, society, environment and the Gods. These when performed with a sense of renunciation become Karma Yoga which is anessentialpurificatory process, for purifying the mind and making it a fit instrument for earnestly embarking in the pursuit of spiritual knowledge. Then through Shravana (listening, reading) one acquires knowledge of the true nature of the Self.

Then throughManana (contemplation, discussion, Satsang), the acquired knowledge becomes a conviction. But even this is at the level of the intellect and one still continues to pass through emotional turbulences and is affected by the world. The final stage is Nidhidhyasana which is meditation. When a person actually sits down for sincere meditation he would have gone through a Self-purificatory process and also acquired the knowledge required for self-realisation. Through this, one achieves emotional balance

and peace and the knowledge becomes Self-Awarenes s .I t c a n b e seen that in the spiritual j o u r n e y o f

an aspirant, meditation comes in at a fairly advanced stage in his Journey and acts as a tool to cement theknowledge already gained. This leads to peace of mind, ability to see divinity within oneself and oneness in others and constant and continuous self-awareness.

Meditation done without any spiritual knowledge will not lead to spiritual progress. To give a simple example let us say a person needs to go to Rohini from his home in Noida.

There is broad agreement among most faiths and Gurus on the process of meditation


It is a distance of 20 kms and let us say, he uses his car to travel. In this case Rohini is the destination and is akin to self-realisation. The car is meditation and is the tool used by him. But the destination and the car alone are not adequate. He needs to know the route to take to go from Noida to Rohini which is akin to the Knowledge required by him to achieve Self-Realisation.

I n o u r Scriptures, meditation is taught after a person has progressed considerably in his spiritual path. In Bhagavad Gita for instance, the second Chapter teaches the aspirant the Nature of the Self. The third Chapter deals with Karma Yoga or Action. Fourth and fifth Chapters deal with Jnana or Knowledge and only in the sixth Chapter does Bhagavan Sri Krishna teach meditation. In Patanjali’sAshtanga Yoga which is the fountainhead of Yogic practices, meditation is an advanced Anga and follows after Yama ( External Purity), Niyama ( Internal Purity), Asana ( Body control), Pranayama ( Breath Control), Pratyahara (Withdrawal), Dharana ( Concentration).

Another point worth noting is that

meditation cannot be a source of knowledge. The scriptures and the Guru are the only sources through which self-knowledge can be acquired. A physical process like meditation- however sincerely practiced- cannot give a person self-knowledge.

Does this mean meditation done without spiritual knowledge is a waste? No, not really; it will surely

give benefits that accrue out of controlling the mind.Also many experts in Psychology and Behavioral

Sciences prescribe meditation as therapy along with exercises for combating stress and depression with success. This type of meditation since it does quieten the mind, gives a feeling of well-being that can be a pleasurable experience. But unfortunately it does not last long; and more importantly does not take you much farther in your spiritual journey.

To summarise, in the secular world, meditation is a popular and effective tool of therapy and to obtain some pleasurable episodes. But when it comes to Self-realisation, meditation practised at the right stage, acts as a strong catalyst to reach one’s goal. n

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Meditation is taught after a person has progressed considerably in his spiritual path


Kendra bulletinJanuary - February 2016

Bhagavan’s Jayanti was celebrated with great devotion and fervor on 27th December. Swami Shantatmananda , Head of Ramakrishna Mission Delhi spoke on spiritual life and Swami Prabhddananda spoke on teachings of Bhagavan Ramana Maharshi. Marie Elagovan enthralled the audience with a BharathaNatyam recital on Ramana Maharshi, choreographed and composed by G Elangovan, specially for the occasion.

After completing his talks on Sat Darsanam, Swami Prabhuddananda has commenced his talks on “Katopanishad”.Shri P.N.Vijay is continuing his talks on the Third Chapter of Bhagavad Gita and ShriAmbarish Dave on Bhagavan’s composition Upadesa Saram. Dr. Vijay Vancheswar gave a talk on Spirituality and Daily Living.

Several organisations are also conducting Spiritual programs. Arshya Vidya Mandir conducts Upanishad classes by Swami Prabhuddananda; Advait Life Foundation of ShriPrashant conducts regular classes on Advaita ; Shri Dalmiaji is organizing film shows on Ramayana for educating school children. Isha Foundation is conducting an all-night program on Shivaratri – March 7th.

FoRthcoming EvEntS

march 2016 April 2016

6th march - Talk on Bhagavad Gita 3rd April - Talk on Upadesa Ch III by Shri P.N.Vijay - 5 pm Saram by Shri Ambarish Dave7th march - Shivaratri Puja 10th April - Talk on Katopanishad at Shrine – 5 pm by Swami Prabuddananda - 5 pm13th march - Talk on Katopanishad 17th April - Talk on Bhagavad Gita by Swami Prabuddananda - 5 pm Ch III by Shri P.N.Vijay - 5 pm20th march - Talk on Bhagavad Gita 24th April - To be Announced Ch III by Shri P.N.Vijay - 5 pm 27th march - Talk on Upadesa Saram by ShriAmbarish Dave - 5 pm

Bhagavan’s Aradhana day falls on May 4th.


Sri bhagavan and Miracles A. Devaraja Mudaliar

I have heard from Bhagavan’s lips the details of two miracles, of which he had knowledge.

During the early years of his stay on the hill, a lady alighted from the train at Tiruvannamalai railway station at night, got into a jutka (horse-cart) and told the driver to take her to a certain street in the town. The driver, being a scoundrel, took her to an out of the way place and was about to rob her of her jewels, when suddenly two police constables appeared on the scene, heard her complaint, escorted her safely in the cart to her house and went away. The lady noted down the numbers of the two police constables and made further inquiries about them subsequently, intending to thank or reward them, but no such police constables could be traced and none of the police at Tiruvannamalai knew anything of the night’s occurrence. Bhagavan gave me the above story when we were discussing miracles and saying miracles occur even now.

He told me another similar story on the same occasion. There was an elderly cripple, a relative of our T. K. SundaresaAiyar, who was a very devout man and used to make circuit of Arunachala Hill in spite of his disability. After many years’ stay at Tiruvannamalai, he once got so vexed at the treatment he received from the relatives with whom he was staying and on whom he depended, that he decided in disgust to leave Tiruvannamalai and go away to some village and try to earn a living there. Before he left the outskirts of the town, a young Brahmin appeared before him and, with apparent rudeness, snatched away his crutches, saying “You don’t deserve these”. Before the old man could react, he found he had recovered the use of his limbs and could walk without crutches.

Bhagavan said he knew this case personally, remarking on its similarity to the case mentioned in ArunachalaSthalaPurana, where it is


said that God Arunachala appearing in human shape, threw away the crutches of an old devotee of his, who had been going round the hill for many years in spite of his lameness and who just then, in the midst of one such

circuit, had entered SonaTheertha tank (about one and a half miles from Sri Ramanasramam) to take a drink. The cripple found himself made whole that very moment. n

My Recollections of Bhagavan

the Effulgence of ArunachalaG. Ramaswami Pillai

For devotees of Sri RamanaBhagavan, whatever He spoke was the law and the truth. For us, nothing existed and nothing exists apart from Bhagavan. His adoration of Arunachala and its glory has a special meaning for us, His devotees.

After coming to Bhagavan, I have never missed a DEEPAM (lighting of the Beacon on top of Arunachala, symbolising the enlightenment of one’s own heart) on the full moon night in the month of Kartigai (November-December). Wherever I happened to be, I would somehow manage to go to Tiruvannamalai for the festival of the beacon.

Once in the thirtees, I was held up in Chindambaram just before the Deepam. I tried to reach Tiruvannamalai either by train or by bus, but owing to heavy rains and floods none of them were being run. My anxiety to reach Arunachala was such that I decided to walk the whole distance. But to, when I came to a bridge over a river on the way, I found it had been washed away.

I returned disappointed and spent the night crying. Then I had a vivid vision, which was definitely not a dream, for I had not slept. I saw the Holy Hill clearly and the bright tongues of flame leaping up from the kindled beacon. I was thrilled. It was the very night of the Deepam. Arunachala-Ramana had showered His grace on His devotee who was miles away from Arunachala at the time! Such is the glory of Arunachala-Ramana. n


Mystery of the ‘i’ A S Rajaram

People always wonder about the fact of their being conscious beings and try to enquire into

its causes and aim. It is crucial to know the answer to the question “Who am I?”, because, as Ramana Maharshi said that “when one seeks to know everything other than himself, without caring to know the truth of himself, the knowledge he obtains cannot possibly be right knowledge”. What exactly is this “I”? Nobody can deny the existence of “I”. Even when somebody says “I am not”, he is very much there and he will have to first accept his own existence before denying it. Thus ‘I’ is the most definite and at the same time the most uncertain entity in human knowledge. Once a follower of Islam asked the Maharshi whether ‘is it not wrong to worship an idol as God when God himself is formless?’ The Maharshi posed a counter question whether the questioner himself has a form and if he considers his body as his self, then the body should refuse to be buried after

it is dead. The gentleman accepted his error and said that he was not the body but the life dwelling within it. Then the Maharshi explained, “until now you quite seriously believed that this body is yourself; but now you see that you were wrong in this; understand that this is the initial ignorance, out of which grows inevitably all the ignorance that enslaves man; so long as this formal ignorance remains, it does not matter much whether you regard God as with form or formless, but when this primary ignorance goes, then with it will go all the others”.

The search for the meaning of ‘I’is the beginning of spirituality. What exactly do we mean by ‘I’? It is common knowledge that ‘I’ is associated or identified as the body, mind complex.

The body that the ‘I’ identifies itself with is the illusory projection of the mind and the ‘body’ is regarded as ‘I’ with non distinction. But are we the ‘body’? Maharshi says that the body


is inert and has no awareness. It is acquired by association with the mind. Secondly our awareness of existence continues even in deep sleep when there is no consciousness of the body. Thus it follows that the awareness of ‘I’ representing ‘one’s identity’ is not the body. “The insentient body that is jada or mere matter will not say ‘I’ on its own. ‘Being – Awareness’ also will not rise as ‘I’. B e t w e e n t h e t w o , a w a r e n e s s appears as ‘I’ with the body as its measure. This, connecting the awareness and the matter, binds them in a knot. Know that it is called by diverse epithets as chit-jada granti, bondage, jiva, sukshma sarira (subtle body), samsara (the cycle of birth and death), and the mind (Sat Darsanam vs. No 24). If the ‘I’ is neither the body nor the Atman, what then is it? ‘I am the body’ notion is then the ‘I’. This ‘I’ thought is the root of all thoughts. In ‘Upadesa Saram’ Maharshi says, “The mind is only thoughts. Of all the thoughts, the thought ‘I’ is indeed the root thought. Therefore, what is called mind is only the thought ‘I’ (i.e. the feeling I am the body)”. That is why

Maharshi says, “The ‘I’ thought is like a spirit which, although not palpable, rises up simultaneously with the body, flourishes and disappears with it. The body consciousness is the wrong ‘I’. Give up this body-consciousness. It is done by seeking the source of ‘I’. The body does not say ‘I am’. It is you who say ‘I am the body’. Find out

who this ‘I’ is. Seeking its source it will vanish” (Talks p.163) M a h a r s h i d e c l a r e s that “ ‘Self-

enquiry’ is the one infallible means, the only direct one, to realize the unconditioned, absolute being that you really are. Self-enquiry alone can reveal the truth that neither the ego nor the mind really exists, and enable one to realize the pure, undifferentiated being of the Self or the Absolute (Maharshi’s Gospel p.47)

H o w e v e r , s e l f - e n q u i r y i s unnecessary for the Self and self-knowledge is impossible for the ego, since the ego is a false appearance, having no existence of its own. Therefore, the self-enquiry mentioned by the Maharshi should be taken to mean self-attention i.e. attention paid to the first person, the feeling of ‘I’.

Self- enquiry’ is the one infallible means, the only direct one, to realize the unconditioned, absolute being that you really are


So long as we attend to second and third persons, it will have to be done by the mind or the intellect. Anything that is done by the mind is an action. When the mind looks at the world, which is other than the first person, it is done with the purpose of fulfilling a desire or attachment. But attention fixed on the first person cannot be done by the mind or intellect and it is not an action. It becomes inaction or the state of ‘being still’.

“Your ‘I’ leads a double life” says Osho. “Part of it is ego; part of it is the soul. The ego is what you appear to be, and the soul is what you are. But you cannot see your soul. Your soul is consciousness, pure consciousness. The seer, the witness is also pure consciousness. But you do not see it this way. You have confused the current of your thoughts with your consciousness. Thought is not consciousness, but one who understands it, is. The seer is consciousness. In grammatical terms, consciousness is the subject and thought is the object. Mistaking the subject for the object is unawareness. It is being spiritually asleep. When thought is gone, consciousness remains. Simply being in what remains is being in Samadhi. This alone is the essence of what all the awakened ones say” (Pointing the way- p199)

Ramana therefore says, “There is only one ‘I’ all along; but what rises up from time to time is the mistaken ‘I’ thought; whereas the intuitive ‘I’ always remains self-shining i.e. even before it becomes manifest” (Talks p.139) Osho says, “The infinite will never appear to you as a result of your limited efforts, and never as a product of your ‘I’. It will only appear to you when there is no effort, when the ‘I’ is not there any longer”(Pointing the way p.184) Osho further asserts, “When your thoughts cease, your mind vanishes and then you come to know you have never really lost it. So don’t look for your soul. Abandon the searches. Leave him behind. When the searcher and search both vanish, the quest is complete. You attain your soul by losing your ‘I’” (Pointing the way p.169)

Nisargadatta Maharaj hammered this point again and again. “You create disharmony and then complain! When you desire and fear, and identify yourself with your feelings, you create sorrow and bondage. When you create with love and wisdom and remain unattached to your creation, the result is harmony and peace. It is only your self-identification with the mind that makes you happy or unhappy. Rebel against the slavery to your mind, see your bonds as self-created and


break the chains of attachment and revulsion”. “Find out who you are, the knower or the known. Look within diligently; remember to remember that the perceived cannot be the perceiver. Whatever you see, hear or think of, remember that you are not what happens, you are he to whom it happens. Delve deeply into the sense of ‘I Am’ and you will surely discover that the perceiving centre is universal, as universal as the light that illumines the world” (I am that p.518)

Osho also wants one to seek within. “Life is what you make of it. It is your own creation. It can be dead or it can be alive. It is up to you. It depends on no one but you. You will attain that light through effort, determination, hard work and constant application of your energies”. But what kind of effort is to be made? “One who exists outside can be sought, but how can you seek Him who lives within the self. This would mean giving up all searching and to look inside deeply”.

The ‘I’ is a lie. The mystery is that it is taken as the self and an aura of respectability is given to it. When we truly know that the ‘I’ which we take to be body and mind and which is the ego in essence, cannot be found however much we search for it, we will discover that it does not really

exist at all. Thus to know the ‘I’ totally, to know it in its perfection, is to be free from it. ‘I’ has no real existence of its own. It pretends to an illusion of truth which is ignorance itself. But once the illusion disappears, the truth of the ‘I’ will be known. The man who has not passed through the elimination of ‘I’ cannot live a spiritual life. The annihilation of ‘I’ is the removal of the wall that stands between us and truth. As soon as the ‘I’ is gone, so is the wall. That is why Maharshi says in ‘Upadesa Saram’, “Where this ‘I’ dies, there and then shines forth spontaneously the One as ‘I –I’. That alone is the whole (Purnam)”. “There is no cause to be unhappy” says Maharshi, “Know that you are really the infinite, pure Being, the Self Absolute. You are always that Self and nothing but the Self. Therefore, you can never be really ignorant of the Self; your ignorance is merely a formal ignorance. Know then that true knowledge does not create a new Being for you; it only removes your ‘ignorant ignorance’. Bliss is not added to your nature; it is merely revealed as your true and natural state, Eternal and Imperishable. The only way to be rid of your grief is to know and be the Self” n



ascent Akhila Ghosh

Ascent of the Spirit is the name of a book authored by Sri Swami Krishnananda

of Divine Life Society, Rishikesh.Sometimes, the spirit can ascend as the body ascends, climbing up snow mountains, or sacred mountains, like upto Mata Chandravadani Devi's temple near Devaprayag, Uttarakhand, or climbing up the Hill of Arunachala at Tiruvannamalai.

Recently, I went like a pilgrim to this temple with the beautiful name, Chandravadani. One with face (resplendent) as the moon. The moon is also supposed to control our minds as the sun vitalises our heart. Constellations and astral bodies have specific functions that has an influence on our mind. Well, I had to climb about 2000 feet and I had not known about this earlier. If I had, then perhaps, I might not even have thought of attempting it. But as it happened, I was confronted with this. I am not too young, pushing seventy

plus in age.. Despite this, I managed very well, like a 25 year old, I was told ! Similarly, when I climbed up the steep side from Arunachaleswara Temple up the Arunachala Hill, I managed quite happily, especially as a strange and beautiful breezes blew around as we approached the destination, that was Skandasram, where Bhagavan Ramana stayed for over six years (1916-1922), before he came down to the present site of the Ramanasramam.

So perhaps a special Energy is generated in such places, which helps the physical Ascent and the emotional/spiritual ascent that accompanies it. It is pertinent to note that there is practically no role played by the intellect in such experiences. My thoughts centered on whether there is a symbolic meaning to be derived from the settings and surroundings in these locales? Or is there an actual physical suitability in these settings? Chandravadani temple is right on top


of a mountain, like a cap on a head, but the ascent is from near the meeting of two sacred rivers, the Alaknanda from Badrinathath and the Bhagirathi from Gangotri. And once you reach the temple, you can see the snow capped range of the Himalayas, the sacred a b o d e o f L o r d S i v a and Goddess P a r v a t i . Perhaps the su i t ab i l i t y is physical, symbolic, environmental, as well as psychological. Again the question arises as to why there are so many temples on top of hills? As we ascend, we leave a lot behind, and also concentrate on the climbing. As we ascend we metamorphically attempt a progress in terms of our mental state and subtlety of thoughts.

On a similar note, one also associates Parvati as joining Shiva with Her penance on the Hill of Arunachala. As you ascend, from the populated area of the Arunachaleswara temple, up the Hill, first one encounters the Virupaksha Cave, a place of Penance. Nearby there is also the Pachai Amman

kovil, where Parvati did penance to unite with Shiva as Ardhanaareswara, which temple is also on the ascent up the Hill, - for without penance, we cannot Ascend,- and then we come to

Skandasram, B h a g a v a n R a m a n a ' s p l a c e o f r e s i d e n c e f o r s o m e time before he came to the si te of the present Ashram. So in a sense we ascend from

the "three" of the popular Temple, to the "two" of Ardhanaareswara, and then to "One" of Bhagavan Ramana.

This progression from three, two to one is actually a reference to Swami Krishnananda's description of the creational process as from the three representing all of the created or manifested universe, an ascent in creation leads to the bipolarity that precedes it, which on further ascending unites with universal One from where it all originates, the Source.

But even if we were to look at this manifested creation, what can we notice? An ascending gradation exists

Similarly, when I climbed up the steep side from Arunachaleswara Temple up the Arunachala Hill, I managed quite happily, especially as a strange and beautiful breeze blew around as we approached the destination, that was Skandasram, where Bhagavan Ramana stayed for over six years


in creation in terms of consciousness, at least apparently, from the insentient stone, earth and other elements to the plant and tree and then the moving creatures from fish to other water inhabitants to animals and human beings. Even if we do not subscribe to Darwin's theory of all these grades of consciousness having evolved sequentially over time, an ascent in terms of grades of consciousness is quiet apparent in the process of life’s creative evolution.

In an interesting detour from the theme of ascent, we can see that religions worship everything, from the stone of the shaligram or lingam, to fire, to the vayu ( air) bhagavan coursing through the sky ( akasa) as Hanuman, to the ether of the sky with its sun, and moon, to the water in rivers. Then the tulsi and bilvaleaves arenot simply insignificant items for worship but revered objects of worship, the matsya as an avatar of Lord Vishnu, the cow in the animal kingdom and the deities in human form or the human saints, who represent the higher orders of evolution..

Just as in the human race itself, there is a chronological progression in age from zero to hundred, there is an ascent in evolutionary grades in the consciousness and capacities of humans, ascending from the gross to

the divine.Thus ,within each human being itself, there is an ascent in consciousness. From engagements socially and physically, to inward engagements, of the intellect in creativity and intake and outpouring of knowledge, of the mind in contemplation and meditation, and of the emotions and moral culture in terms of negative, positive and sublime attitudes to life.

Similarly, an individual can progress from individual pre-occupations to collective involvement and then the feeling of one-ness with the universal. The individual tends to feel isolated unless he tunes in either with the collective outside or with the universal within. In most cases as is perhaps the divine will the preoccupation is with the outside and its events. The goal of life as we graduate on the spiritual path is to reverse this trend by looking within..Satsang or the company of the evolved ,reflection throughexperiential learninggradually strengthens the mind. There are many aids to this growth, of mind and consciousness, not only study but art and music, selfless service, religion and prayer, knowledge, devotion, penance of a kind, surrender, , all aimed to ultimately merge our mind with the divine within us.


Humility, purification, perseverance, awareness and awakening of one's own divine nature, are all factors in this process.

Transcendence is also a means to ascend. When we transcend one stage of growth or consciousness, and go to the next stage, then also there is ascent. What is the difference between growth and transcendence ? Transcendence is a type of growth, where we can say, purification of the prior stage is necessary for ascendancy or transcendence to the next stage. Transcendence is ascent through stages of purification, - of emotion, mind and intellect. The process of meditation and inner searchare great aids on this journey.

The grace of the divine, or the energy of the universal, or the guidance and benevolence of a saint or saintly preceptor becomes almost absolutely imperative for this ascending progression. It may well nigh be impossible without that helping hand. This grace, in abundant measure, often reaches us out of the compassion and mercy of the divine through some circumstantial interventions in our lives. But we too have to make the effort to reach it. A lot of conscious self- effort or sometimes some unconscious and automatic growth can also be

effective and aid this progression towards union or yoga.

That is the final objective in the ascent of the spirit, the union with the ultimate. Let us surrenderour sense of egoism at the feet of the guru or our chosen deity, and start the journey of ascent and reach the lap of divinity…..

“That all is gone.

That we call

Mine

I come

Closer and closer to

Thee

Oh Siva

Unmoving, Unmovable

Receive

Accept

My arrival

That which we call

"Mine" O Siva

Has all gone

Accept me, O Siva”

Once we have arrived, and have been received and accepted, the ascent is complete. n



Significance of Mahashivaratri Vijay Vancheswar

Mahashivratri, the night of the worship of Lord Shiva occurs on the 14th night

of the new moon during the dark half of the month of Phalguna. It usually falls on a moonless February/March night*, when Hindus offer special prayer to the lord of destruction. Shivaratri is the night when Siva is said to have performed the Tandava Nritya or the dance of primordial creation, preservation and destruction.

Mahasivaratri is very significant for people who are on the spiritual path. It is believed that after intense meditation on the day of Mahasivaratri, all movements in Lord Shiva stopped and he became utterly still. So ascetics see Mahasivarathri as the day of stillness. Because of the special planetary combinations that occur on this day on the northern hemisphere of the planet, this day leads to a natural upsurge of energies in the human body. By utilising this natural upsurge in energy within us by meditating on Lord Shiva, the

Supreme Mahayogi, we will be drawn closer to our source of existence. The word yoga means union, and the word yogi means one who has known the oneness of the existence. The whole process of yoga is about bringing this experiential reality within us. If everything is one energy, the difference between the rock and a human, is just a question of subtleness of energy. In fact, when asked why vegetarian food is preferable over eating meat or other forms of life species, Bhagavan Raman has said that the potential for life energy is at the lowest in plants, as it withers quickly. He also stated that in a way even a stone has life! However, the difference is the level of subtleness. When the life source is very gross we call it a rock, when it’s in its utmost subtleness, we call it the Divine.

So to know and experience this divinity means evolving our energies to higher possibilities, and to subtler dimensions within ourselves.On Sivaratri day, by making use of this


natural upsurge of energies, we can benefit from the source of divine energy that sustains and runs the universe.

There is a wonderful story in the yogic lore, which highlights the power of the ‘Shiva mantra’. One day a kriya yogi who had great accomplishments behind him went to Shiva and asked the Lord "What is all this, your bhaktas are making all noise in the world, all the time they are shouting ’Shiva Shambho’, what is this going to do? What is the use of going on yelling these mantras like this?" Then Shiva said, "let’s experiment, here there is a worm crawling, go close to him and say ’Shiva Shambho’, let’s see what happens." The yogi went to the worm and uttered "Shiva Shambho", the worm fell dead. The yogi was aghast, "I just uttered this mantra, your name, and the worm is dead! What is this?" Shiva completely oblivious of the worm pointed at the butterfly and said "See how wonderful this butterfly is". The yogi also got involved with the butterfly; Shiva said, "Attempt the mantra with the butterfly". The yogi looked in the direction of the butterfly and uttered "Shiva Shambho", the butterfly fell dead. The yogi was totally aghast and said, "What is this? If I just utter your name, one after another is falling dead. I don’t want to say it

anymore." Shiva completely ignored this and looked at a wonderful deer that was romping around. He said, "Look at the deer, it so wonderful. Why don’t you utter the mantra to the deer and see?" The yogi uttered "Shiva Shambho" and the deer fell dead. He said, "No! No more can I say this!" Then somebody brought their newborn child to Shiva for his blessings, and then Shiva said, "Why don’t you utter the mantra to this child?" The yogi said, "No, I cannot do this. Not after what has happened to the worm, the butterfly and the deer, I don’t want to see the child dead."

Shiva said "It doesn’t matter, say it!" So the yogi after great hesitation went to the child and uttered "Shiva Shambho". Wonder of wonders! The newborn child just sat up and said, "Oh yogi, don’t you know the power of the mantra? Don’t you know the power of the name of lord Shiva?" The yogi said "No, can you tell me?" He said, "Yes. I was a worm and you uttered the mantra I became a butterfly, you uttered the mantra I became a deer, you uttered the mantra I became human. If you utter the mantra once more I will become divine!" Such is the power of Lord Shiva’s name, more so on Mahasivaratri day. n



the Quest: a sacred pilgrimage unto the Self

Dr.Pallavi Kwatra

A long wait befell me for the past year when the secret desire to be in Arunchala’s sacred and

silent presence took birth in a hidden corner of my heart. For several months, I grew pregnant with this longing to be in Ramana’s benevolent gaze. It is not surprising that a sequence of mystic events that boggles the mind lead me finally to set forth on this trip. As with every pilgrimage, this one too tested my conviction to be there. A week before the planned day, both my daughters fell sick with Dengue fever and my office rejected my plea for holidays. After an initial phase of disappointment, it dawned on me that it was a spiritual testing. So, I surrendered all these issues to Ramana and single mindedly kept my focus on meditating on the loving forms of Ramana and Arunachala. Everything resolved at the right time and I found myself at the airport, early morning of the scheduled date, taking a flight to Chennai. I was greeted by a group of warm friends whom I had not met earlier, but I believe, just like me, they were also magnetically pulled towards Tiruvanamalai. After a heartfelt

exchange, and in the lap of laughter where my friends and I felt an instant connection, we reached Ramanasram, our heavenly abode. This place surely had a certain spiritual ambience to it and I was instantly drowned in its tranquil and environment. The ashram was a platform for unity and oneness, where men were greeted at par by Ramana’s love as much as the animals. Every soul found its own resting place, and in solitude and silence, each one could manage to peep into their inner world. Every heart could sing its own song and yet be in silent communion with the others present there. The chants of sacred mantras in the shrine were divine music that one could assimilate unlimitedly and yet find oneself craving for more. My favorite destination was the meditation hall where I could sit endlessly, absorbed in the reverie of Ramana’s unconditional and overflowing love, where the secrets of the higher self Self were gently unlocked and one could be soaked skin deep to divine ecstasy. Manifold layers of conditionings peeled off one by one in the sequence of meditations


and immersed myself in the joy of just “being”. Every meal at the ashram tasted different from the earlier one and it was like divine food. We all sat together under Bhagavan’s watchful and loving gaze and were served with love and tender care. I shared many insights with others as also learnt from interactions between strangers. These only strengthened my resolve to engage in inner contemplations.

In the Archives at Ramanasram Ramana’s frugal and simple living and its trickling innocence percolated us deeply. His Presence was available to everyone and never biased or judgmental. Many of the humble collections in the archives compelled me to determine to shun outer decorations and to be reminded to be centered in humble selfless service and silent equanimity.

The discourses on yoga Vashishta where the commentary was shared with crystal clarity led to new insights and clarified many issues troubling my mind. It acted like a lighthouse to guide me on my inner dilemmas. To obtain continuing guidance on life’s journey. I resolved to read a page everyday of this great Advaitic Scripture. Wonder of wonders, it seemed that to honour my pledge, Ramana mystically ensured that I was gifted a copy of the book before I left the ashram!

The hike to Skandasramam and the Virupksha caves brought me to the summit of my sacred connection with

Bhagavan Ramana Maharishi. His overhanging Presence in the vibrant locales drenched me with tears of devotion. This experience once again strengthened my inner connect to the divine. All words died, the thoughts became vestigial and the untarnished quality of the spirit shone forth, making me encounter my own higher Self.

Recollection of the golden night where we did the pradakshina of the magnetic and majestic ‘Arunachala Hill’ still throws me into a silence that is inexpressible through words... The moon seemed to shine that night only to illuminate its peak and guide our aware us slowly and steadily towards the ever present inner spark of divinity that propels each one of us towards the higher Self. The subtle and magnetic presence, of Arunachala took consumed my heart away. Its mightiness and universal persona instilled in me the inner strength creating a pious connect with this sacred hill. This will always remain in me as a fond and dear lifetime experience.

Five days of reflection, meditation and beingness filled me with joy and stillness providing answers to my multiple doubts. I will forever be indebted for this exhilarating life experience. This pilgrimage a has surely propelled me multifold on my inner quest, which I consider is the most important purpose of life. n

e-mail: ([email protected])


Prayers at the shrine at the start of Bhagavan’s Jayanti day celebrations

Audience intently listening to Swami Shatatmanada


Marie Elangovan offering Pushpanjali

Dancer depicting a favourite pose of Bhagavan Ramana


Audience being enthralled by the dance recital

Nattuvanar G Elangovan being felicitated by the Kendra


Swami Prabhuddhananda and Swami Shantatmananda sharing a lighter moment while President looks on

Devotees queuing up for a sumptuous lunch


the Mother principle

In the book “Who am I?”, Bhagavan says that one who operates without egoism, will

look upon every woman as the Universal Mother. So, how did the Universal Mother look after her son? After his death experience in Madurai, Bhagavan often went to the Meenakshi temple there. He would stand in front of Mother Meenakshi's idol for hours together, looking at her eyes. Tears would flow from his eyes. Significantly, Meenakshi means „one with fish like eyes. (The Hindu scriptures describe three kinds of spiritual initiations. One of them is the way of the fish. The fish is said to have the power of hatching its eggs by just looking at them. Therefore, the inner meaning of the name Meenakshi is “the mother who blesses or initiates with her eyes.) The unique gift that Mother Meenakshi gave her son Venkataraman was the power to initiate and bless his devotees with just his look. In fact, almost every devotee of Bhagavan has talked about how

the very first look from him, pushed them inwards and gave them a never before experience of joy, peace and silence. This was why, even on his last day, Bhagavan insisted that devotees be allowed to have his darshan - to give each one of them his final look of blessing.

After he came from Madurai to Tiruvannamalai, Bhagavan was in a state of unbroken, natural samadhi. While he was absorbed thus in Pathalalinga, the dark,

Ratnammal


dank, underground niche in the Arunachaleswara temple, his body was feasted on by insects and vermin while he himself remained without food or care. The Divine Mother, by her grace, first sent Ratnammal.

Ratnammal was a young dancer who was looked down upon by society. One day, Ratnammal saw some urchins throwing stones into Pathalalinga. She went inside and saw a dim figure sitting with a faint halo surrounding it. Concerned about how this young ascetic could sustain himself, she brought food and fresh clothes and left them at the entrance. Her offerings remained untouched as Bhagavan was lost in samadhi. Later, Seshadri Swami discovered Bhagavan, brought him out and instructed the temple priest to give milk to Bhagavan. This priest brought milk, not from Father Arunachaleshwara's shrine, but from Mother Apeethakuchambal's shrine next to his. This milk, poured on Mother's idol along with turmeric, soap nut powder and ghee, was the first prasad Mother gave him. As Bhagavan was still in samadhi and not outwardly conscious, the priest opened his mouth and poured in Mother's milk - the first food that sustains. When Bhagavan resumed body consciousness, he stayed under an illupai tree in the temple premises where he remained

in samadhi, only rarely coming to outward consciousness. Once, when Ratnammal was on her way to a dance performance, she noticed Bhagavan seated there. Turning to her mother she said, “I will not eat until we have served this ascetic some food.” They tried to wake Bhagavan up, but in vain. So, they opened his mouth and put the food in. Sometimes he would swallow it. At other times the food would remain in his mouth and they would clean it up the next day. Bhagavan later on said, “This is the Universal Mother represented by Ratnammal.” He also once told Suri Nagamma, “Ratnammal was pure.” Bhagavan has never used such a description for anyone but Ratnammal. He explained that this was not a moral or physical purity he referred to, but to the fact that even in those days she had the capacity to recognize the divine before her. The Universal Mother was sustaining him. When Bhagavan was moving from the temple to Gurumurtam, he told Ratnammal, “Why go through the trouble of coming there? It is too far.” She agreed and obeyed. Towers within Arunachaleswara Temple Raman n

(Source: ‘Ramanaperiyapuranam’ by V.Ganesan, e-mail: [email protected])


Towers within Arunachaleswara Temple

A Simple Surprise

S.V. Ramanathan and M.V. Krishnan, sons of Munagala S. Venkataramiah (Compiler of Talks with Sri RamanaMaharshi) came to the Ashram with their parents in 1930, summer. They were just 13 and 10 years of age. One morning they were standing near the old dining hall (where now Sri Bhagavan’s Samadhi stands) when Ramu, the elder brother, remarked that for the last few days no onion saambar had been tasted by them. At the precise moment Sri Bhagavan was passing by the boys, as he was returning from the kitchen. He smiled and asked Ramu: “So, you want vengaaya (onion) saambar!” The boys blushed and kept quiet.

Next morning, the boys were served with vengaayasaambar. Everybody thought it was only onion saambar. Sri Bhagavan later in the day asked Ramu how he relished the saambar to which he replied: “Very well”.

Ramu, however, was surprised to know the truth only a few days later when his mother told him that what he ate was not onion but garlic saambar! As there was no onion at that time in the Ashram and yet Sri Bhagavan wanted to fulfil the boys’ wish, He, through His expert culinary knowledge, brought the smell and taste of onion to garlic itself!! n


nanda Devi

Neera Kashyap

Cloud and snow spumedrift about your summit

veiling your faceMa Nanda Devi

fixing my gaze to eternityRising like a giant shard of

rockcarved over a million years,snowfields scoured by

avalanches, yoursteepledpeak a vast cathedral

Impossibly tall and steepyou rise abruptly overa

guardian ring of summitswitnessto your inner realms of being,the outer gorge of Rishi Ganga’s roar

Climbers say in higher climeslightcontrasts with darkness, flower

leas with worn ridges, fear with elationOparadox of the sublime

yourname means Joy,enduring JoyThe veil lifts, was it the smoke of fires lit by sages on your summit?

Your natural symmetry of two identical peaks suddenly at ease

is visible from my cottage window.

This poem is loosely based on Japanese Tanka poetry, each verse having five lines of 5/7/5/7/7 syllable lines. This poetry uses minimal punctuation.


euq"; dSls lk/kd cu ldrk gS \

lHkh euq";ksa esa lq[ksPNk fujUrj jgrh gSA bl dk dkj.k gS lq[k] lUrks"k vkSj r`fIr dk vHkkoA vlarks"k dh fpÙk Hkwfe ij bPNk :ih o`{k iYyfor gksrk gSA bl bPNk dks iwjh djus ds fy;s euq"; nks izdkj ds deZ djrk gSA ,d fuorZd deZ gS tks nq%[k dk fuokj.k djrk gS & mnkgj.k esa O;fDr dksbZ chekjh ls nq%f[kr gS] chekjh dks nwj djus ds fy;s nokbZ ysrk gSA nwljk izkIRkO; deZ tks lq[k dks iznku djrk gS ;Fkk O;fDr ds eu esa lq[k nsusokyk cM+s ?kj esa jgus dk bPNk gS] rks /ku dekds cM+s ?kj [kjhnus dh Pks"Vk djrk gSA gekjs lq[k nq%[k dh gsrq ifjfLFkfr gSA ifjfLFkfr gekjs deZ ;k O;ogkj ls curh gSA ge viuh bPNkvksa ds vuqlkj deZ djrs gSaA ij ;s bPNk,¡ dSls curh gS \ vusd tUeksa ds laLdkjksa vkSj oklukvksa ls bPNkk,¡ vkrh gSA bPNk,¡ vkus&tkus esa euq"; dk dksbZ gLr{ksi ugha gSA blfy;s ;s vkrh&tkrh bPNk,¡ iq.; ;k iki dks ugha nsrh gSaA dbZ bPNk,¡ ’kqHk gksrh gSa] dbZ v’kqHk gksrh gSaA tc O;fDr dksbZ bPNk dks eu esa /kkj.k djrk gS] rc ml dks iwjh djus ds fy,] deZ djuk ’q: djrk gSA deZ] ’kqHk bPNk ij vk/kkfjr gks rks] iq.; nsrk gS vkSj v’kqHk bPNk ij vk/kkfjr gks rks iki nsrk gSA gj O;fDr ds vUnj ’kqHk vkSj v’kqHk bPNkvksa dh foospuk djus dh {kerk gksrh gSA foospu’kfDr gksus ij Hkh cgqr ckj bPNkvksa dks la;fer dj ikuk vklku ugha gksrk D;ksafd {kf.kd vkuUn nsusokyh orZekudkfyd

f'kjksef.k fot;


QyizkfIr dks ns[kdj O;fDr lgh fu.kZ; ugha ys ikrkA egkHkkjr esa nq;ks/ku bl dks vPNk ls izdV djrk gS &

tkukfe es /keZ a u p es izo`fÙk%AtkuE;/keZ a u p es fuo`fÙk%AA

vFkZkr~] /keZ D;k gS tkuus ij Hkh eSa ml ekxZ esa ugh py ikrk gw¡A v/keZ dks tkurs gq, Hkh ml ekxZ ls ugha gV ikrk gw¡A tc euq"; viuk cqf) vkSj fopkj ls v’kqHk bPNkvksa dks fu;fU=kr dj ’kqHk bPNkvksa dks /kkj.k djrk gS] rc euq"; ^^lk/kd** dgykrk gSA ij ’kqHk bPNk,¡ D;k gksrh gSa \ euq"; dks dSls irk pyrk gS bPNk ’kqHk gS \ ’kqHk bPNk, ’kkL=k fofgr /keZ ij vk/kkfjr gksrh gSA gj O;fDr dk vUr%dj.k ml dks crkrk gS fd bPNk lgh gS ;k ughaA fopkj djus dk lkeF;Z gksus ij Hkh] lHkh le; ’kqHk bPNkvksa dks gh /kkj.k djuk cgqr dfBu gSA lk/kd cuus ds fy;s euq"; ds ikl nks ekxZ gS & ij nksuks ekxZ esa lgh ifjJe dk vko’;drk gSA igyk ekxZ izkFkZuk ds cy ij vk/kfjr gSA bl esa euq"; viuh vksj ls iw.kZ ifjJe dj] deZQy dks vius izHkq ij NksM+ nsrk gSA ;gk¡ dHkh xyrh gksus ij Hkh] uhps fxjus ij Hkh] HkfDr ls izHkq dk lgkjk ysdj mB ldrk gS vkSj viuh lk/kuk dks vkxs cM+ ldrk gSA nwljs ekxZ esa euq"; Loiz;Ru ls pyuk pkgrk gSA ;g cgqr dBksj ekxZ gS vkSj ;qfDr;qDrrk ls gh pyrk gSA bl ekxZ esa vgadkj izcy gksrk gS ij iwoZ ekxZ esa HkfDr ds dkj.k vgadkj ’kwU; gksrk gSA blesa ;fn og fdlh dfBu eksM+ ij] xyrh djds fxjrk gS rks ogk¡ ls mldk mBuk cgqr eqf’dy gks tkrk gSA gj O;fDr] vius LoHkko ls lk/kd cuus ds fy, igyk ;k nwljk ekxZ pqurk gSA n

[e- mail: [email protected]]


Jh je.k egf"kZ ds laLej.k

41lk/kq uVkuan ¼uVs'k eqyfy;kj½ ¼1898-1981½ ,d fo}ku FksA rfey

iqLrd ^mins'k eatjh* esa egf"kZ ds lkFk muds laokn fyfic) gSaA bUgksaus ^je.k n'kZue~* uked iqLrd Hkh fy[kh gSA

;|fi Jh je.k ds HkDr Hkxoku ds :i esa mudh vkjk/kuk djrs Fks] vkSj mUgsa fnO; vorkj ekurs Fks] fdarq egf"kZ lnk lkekU; euq"; dh rjg O;ogkj djrs FksA egf"kZ fnO; vkRek Fks] ;g bl ckr ls Li"V gS fd xgu 'kkafr dk vuqHko djus ds fy, J)kiwoZd muds cká vkdkj dks ns[kuk gh i;kZIr FkkA os gtkjksa J)kyqvksa ds chp Hkh viuh vkRek esa fu"B vfopy jgrs vkSj lR; dk funsZ'k djrs FksA dHkh vko';drk gqvk rks os fnO; n'kZu Hkh nsrs Fks] tSlk fd ,d iksysaM ls vkbZ efgyk ds lkFk gqvkA

;s efgyk vdsyh LdankJe ns[kus v:.kkpy ij xbZA okil vkrs le; mUgsa cgqr tksj ls I;kl yxhA r`fIr dk dsbZ mik; u ns[kdj vR;ar grk'k gqbZ vkSj ân; ls dgk] ^;fn ;g lp gS fd vki lk{kkr~ Hkxoku gSa] rks ;gk¡ izdV gksdj esjh I;kl D;ksa ugha cq>krs \* nwljs gh {k.k egf"kZ gkFk esa ty ls Hkjk deaMyq ysdj izdV gq, vkSj mldh I;kl cq>kbZA tc ;g lc gqvk] egf"kZ vkJe esa vius fuf'pr LFkku ij cSBs FksA

iksysaM dh efgyk] ftUgsa egf"kZ ds izfr 'kq) HkfDr vkSj vikj J)k Fkh] ,d iDdh bZlkbZ FkhA mudk fo'okl Fkk ;fn dksbZ bZlk elhg ds leku gS rks mlesa vykSfdd 'kfDr gksuh gh pkfg,A d:.kke; je.k us mudh HkfDr ds o'khHkwr gksdj muds fo'okl dh j{kk dh vkSj izdV gksdj mudh


bPNk iwjh dhA

;f|i ,sls izlaxks ls J)k vkSj HkfDr c<+kus esa lgk;rk feyrh gS] egf"kZ bl izdkj ds peRdkj fn[kkus dks c<+kok ugha nsrs FksA ;fn dksbZ muls iwNrk rks os ,slh ?kVukvksa dh ckr dks Vky tkrs ;k fQj mls ^Lopkfyr nSfod izfØ;k* ¼Automatic Divine Action½ dk uke nsrsA mUgksaus dHkh Hkh fdlh peRdkj dk Js; vius Åij ugha fy;kA

vxLr 1938 esa ckcw jktsanz izlkn ¼ckn esa Hkkjr ds izFke jk"Vªifr½ rFkk teukyky ctkt ¼m|ksxifr o dkaxzsl ds dks"kk/;{k½ vkJe vk, ¼fp=k 17½A egf"kZ ls fonk ek¡xrs gq, teukyky us dgk] ^êq>s egkRek th us Hkstk gS] muds fy, dksbZ lans'kk nhft,A** egf"kZ us dgk] ^^lans'k dh D;k vko';drk gS \ tks 'kfDr ;gk¡ dke dj jgh gS] ogha ogk¡ ij gSA**

ljkstuh uk;Mq us egf"kZ ds n'kZu ds ckn dgk] ^^gekjs chp bl le; nks egku O;fDr gSa] muesa ls ,d fdlh dks ,d {k.k Hkh pqi ugha cSBus nsrs] vkSj nwljs] fdlh dks ,d {k.k Hkh vius ^vgadkj* dks izdV djus dks euk djrs gSaA** ;g laf{kIr lh mfDr egkRek xka/kh ds thou dks] ftlesa dqN Hkh êsjk* ugha Fkk] vkSj egf"kZ ds thou Kku dks] ftlesa dgha êSa* dks LFkku ugha gS] pfjrkFkZ djrh gSA

lu~ 1924 esa ,d jkr dqN pksj vkJe esa ?kqlus ds fy, f[kM+fd;k¡ rksM+ jgs FksA egf"kZ us muls dgk] ^^vanj vkus ds fy, bruk d"V D;ksa] ge njokt+k [kksy nsrs gSaA tks pkgksa ys tkvksA** njokt+s [kksy fn, x,A tc egf"kZ vkSj HkDrx.k dejs ds ckgj fudy jgs Fks] pksjksa us mu ij MaMs ls izgkj fd;kA ,d HkDr dks egf"kZ ij izgkj lgu ugha gqvk vkSj og iyVokj djys yxkA egf"kZ us mls jksdk vkSj dgk] ^^/khjt j[kks] D;k dj jgs gks \ ;s pksj gSa] pksjh djuk budk /kU/kk gS] ftldh lQyrk ds fy, bUgsa tks Hkh djuk iM+s] djrs gSaA ;fn ge lk/kqtu Hkh bu yksxksa tSlk dk;Z djs] rks muesa vkSj geesa D;k varj jg tk,xk \ gesa fdlh Hkh ifjfLFkfr esa vius laU;kl /keZ ls ugha gVuk gSA** bl izdkj ds foosdiw.kZ opuksa ls mUgksausa HkDrksa dks 'kkar fd;kA


42izksQslj ,u + vkj + d`".kkewfrZ ,s¸;j ¼1898-1994½ 33 o"kZ rd

vesfjdu dkWyst] enqjS] esa HkkSfrdh ¼Physics½ ds izk/;kid jgsA 1920, 30, o 40 ds n'kdksa esa os fu;fer :i ls je.kkJke vkrs jgsA os Essence of Ribhu Gita uked iqLrd ds ys[kd gSaA

lu~ 1923 esa dkWyst esa iz/;kid cuus ds ckn eSa viuh cgu ds ?kj fr:o..kkeyS vk;k vkSj vkJe x;kA mu fnuksa eSa ;g ekurk Fkk fd izd`fr Lo;a 'kfDreku gS] mls fdlh l`f"VdrkZ ¼bZ'oj½ dh vko';drk ugha gSA eSa egf"kZ ls feyus x;kA ml le; vkJe esa dksbZ iDdk dejk ugha FkkA egf"kZ ,d isM+ ds uhps csap ij cSBs ,d dqÙks dks lgyk jgs FksA ge czkã.kksa esa dqÙkk vifo=k ekuk tkrk gS] blfy, esjs ân; esa egf"kZ ds izfr lEeku dks /kDdk yxkA eSusa muls iwNk] ^^lj! vki ,sls cSBs gSa] vkidh vxyh fLFkkfr D;k gksxh \** esjk fopkj okn&fookn izkjaHk djds mudks gjkus dk FkkA tc dqN le; rd egf"kZ us mÙkj ugha fn;k rks eSaus lkspk fd ;g O;fDr dfBu iz'u dk mÙkj nsus ls cpus ds fy, pqIih dk lgkjk ys jgk gSA rHkh egf"kZ dh [kudnkj vkokt+ xw¡th] ^fLFkfr* 'kCn ls rqEgkjk D;k rkRi;Z gS \ eSa blds fy, rS;kj ugha FkkA eSaus lkspk fd ;fn eSa 'kjhj ds fo"k; esa iwNw¡xk rks O;FkZ gksxkA ;fn eSa eu dh fLFkfr dgw¡xk] rks os eq>ls eu dh ifjHkk"kk iwNsaxs] ftldk mÙkj eSa ugha tkurkA eSa 'kwU; esa [kks x;k vkSj ,d xwaxs dh rjg [kM+k jgkA egf"kZ ds us=kksa esa ,d izpaM vkHkk Fkh] ftlls esjs us=k ca/k x,A eq>s 'kjhj o lalkj nksuksa dk gh Hkku u jgkA fdruh nsj ;g n'kk jgh] eq>s Kkr ughaA tc psruk ykSVh rks eq>s egf"kZ ls cgqr Hk; yx jgk FkkA eSaus mUgsa ueLdkj fd;k] vkSj tku NqM+kdj okil ykSVkA

lu~ 1930 esa eSa cgqr vLoLFk FkkA esjh ihM+k vkSj nq[k bruk vf/kd gks x;k fd eSa vkRegR;k dk fopkj djus yxkA ml d"V dks lguk eq>s laHko ugha yx jgk FkkA esjh iRuh us vius ekrk&firk dks rkj fn;k fd esjk thou [+krjs esa gSA nwljs fnu tc eSa viuh iRuh ls dg jgk rkfd


vc eSa nks&,d fnu ls vf/kd ugha thÅ¡xk] egf"kZ dk cpiu dk fe=k e.kh ,s¸;j] tks fr:o..kkeyS ls vHkh ykSVk Fkk] gekjs ?kj vk;kA mlus esjh gkyr ns[kdj je.kkJe ls ykbZ foHkwfr vkSj dqadqe fudky dj] dqadqe esjs ekFks ij yxk;k vkSj foHkwfr esjh HkkSgksa ij ey nhA rRdky ,d vkuan dh ygj esjs 'kjhj esa nkSM+ xbZA eq>s yxk fd eSa ,dne LoLFk gw¡A eSa fcLrj ls cSB x;k vkSj viuh iRuh ls dgk] ^^eSa fcYdqy Bhd gw¡A fpark er djksA eSa e:¡xk ughaA** mlh jkr esjs lkl&llqj vk x,A muds lkFk esjk ppsjk HkkbZ MkW jktxksiky Fkk] tks gesa d:j ys x;k vkSj ,d eghus rd vius ?kj j[kdj esjk bykt fd;kA eSa iw.kZ LoLFk gks x;kA rc esjs dkuksa esa xhr xw¡tk] ^t; Jh je.kk] esjs Lokeh je.k f'kok*A esjh vkRek ;gh xhr xk jgh FkhA

viuh o`)oLFkk esa izks ,s¸;j vius iq=k ds ikl fr:o..kkeyS jgsA egf"kZ ds O;fDrxr xq.kksa ds fo"k; esa mUgksaus fuEu lkjxfHkZr ckrsa crkbZa%

egf"kZ vius nSfud thou esa O;fDrxr LoPNrk dk cgqr /;ku j[krs FksA tks dqN gksrk] lnk lcds lkFk ck¡V dj [kkrs FksA dHkh dksbZ dk;Z v/kwjk ugha NksM+rs FksA lc dkeksa esa mUgsa iw.kZrk ¼Perfection½ dk vkxzg FkkA dHkh vius dks fdlh ls ofj"B ugha le>rs FksA lnk vkRe fuHkZj jgrs & viuk NksVk lk dke Hkh Lo;a gks lds rks dHkh vU; ls ugha djokrs FksA dHkh fdlh dh 'kkafr Hkax ugha djrs FksA fdlh ds dk;Z esa gLr{ksi ugha djrs FksA Hkfo"; dh fpark ugha djrs FksA ;s lc ckrsa mUgksaus dgdj ugha] vius thou ds mnkgj.k )kjk gesa fl[kkbZ aA n

Øe'k%

¼laiknd & izks- y{eh ukjk;.kvuqoknd & Mk¡- Nk;k frokjh½

;g iqLrd je.k dsUnz fnYyh esa miyC/k gSA

^^Jh je.k egf"kZ 120 O;fDr;ksa ds izcks/kudkjh] izsj.kknk;d laLej.k** fdrkc ls fu"d"kZ

translated from hindi version of book 'Face to Face with Sri Ramana maharshi (this book is available in Ramana Kendra, Delhi) .


Jh je.k egf"kZ ls ckrphr

6 tuojh] 1937

317. Jh ikj[kh % vusd n'kZd eq>ls dgrs gSa fd mUgsa vkils fnO;

n'kZu vFkok Hkko&/kkjk vkfn dh izkfIr gksrh gSA eSa xr Ms<+ ekg ls ;gk¡ gw¡

fdUrq eq>s vHkh rd fdlh izdkj dk fdafpr&ek=k Hkh vuqHko ugha gqvk \

D;k bldk dkj.k ;g gS fd eSa vkidh d`ik dk ik=k ugha gw¡ \ ;fn ,slk

gS] rks eSa viekutud vuqHko djrk gw¡ fd nwj ns'k ds fons'kh rks vkids

vuqxzg ls ykHkkfUor gksa ij eSa of'k"B ds dqy ls mRié gksdj Hkh vkids

vuqxzg ls oafpr jgw¡A D;k vki d`ik djds eq>s bl vieku ls cpus ds

fy, dqN izk;f'pr crk;saxs \

egf"kZ % fnO; n'kZu] Hkko&/kkjk eu dh voLFkk ds vuqlkj gksrs gSaA ;g

O;fDr;ksa ij fuHkZj djrk gS] fo'o ij ughaA blds vfrfjDr] budk dksbZ

egÙo ugha gSA egÙo eu dh 'kkfUr dk gSA

HkDr % ekufld 'kkfUr lekf/k dk ifj.kke gSA lekf/k dSls izkIr

djsa \

egf"kZ % ladYi'kwU; gksuk gh lekf/k gSA lq"kqfIr esa ;g voLFkk fo|eku

jgrh gSA D;k mlesa rqEgsa LFkk;h 'kkfUr izkIr gks tkrh gS \

HkDr % vkJe if=kdk esa fy[kk gS fd lekf/k vko';d gSA


egf"kZ % lekf/k dksbZ i`Fkd oLrq ugha gS ftls uohu :i ls izkIr djuk

gSA rqEgkjh lgt voLFkk lekf/k dh gSA

HkDr % fdUrq eq>s bldk vuqHko ugha gksrkA

egf"kZ % rqEgkjh foijhr Hkkouk gh blesa ck/kd gSA

HkDr % pw¡fd eSa vkRe&lk{kkRdkj ugha dj ik;k gw¡ blfy, eSa dgrk gw¡

fd eq>s viuh LFkk;h lekf/k dh voLFkk dk cks/k ugha gSA

egf"kZ % ;g ckr dks nqgjkuk gh gqvkA ;gh ck/kk gSA bl Hkko ds mn;

gksus dk dkj.k ;g gS fd rqe Lo;a vius dks vukRek ekurs gksA ;gh Hkwy

gSA vukRek dks vkRek er ekuksA rc rqEgsa vkRek Li"V gksxhA

HkDr % eS bls fl)kUrr% le> x;k fdUrq ;FkkFkZr% ughaA

egf"kZ % nks vkRek,¡ ugha gSa & fd vkRek vkRek ds lk{kkRdkj ds u gksus

dk o.kZu djsA

HkDr % ;g vc Hkh esjs fy;s lS)kfUrd gSA eq>s lekf/k dSls izkIr

gksxh \

egf"kZ % lekf/k dk izHkko vLFkk;h gSA tc rd ;g jgrh gS rc rd

vkuUn jgrk gSA ml voLFkk ls vyx gksrs gh iqjkuh okluk,¡ okil vk

tkrh gSaA tc rd lgt lekf/k esa okluk,¡ u"V u dj nh tk;sa rc rd

lekf/k ls dksbZ ykHk ughaA

HkDr % fdUrq lgt lekf/k ls iwoZ lekf/k vko';d gS \

egf"kZ % lekf/k lgt voLFkk gSA ;|fi ogk¡ fØ;k rFkk n`'; gSa rFkkfi

os lekf/k dks izHkkfor ugha djrsA ;fn budks vkRek ls i`Fkd u ekuk tk;

rks vkRek dh vuqHkwfr gks tk;xhA lekf/k ls D;k ykHk ;fn mlls eu dh

LFkk;h 'kkfUr izkIr u gks \ ;g tku yks fd pkgs dqN gksrk jgs rqe vc

Hkh lekf/k esa gh gksA cl bruk gh gSA


HkDr % fdUrq eSa bls dSls d:¡ \

,d fo}ku us dgk % ^^;rks okpks fuorZUrs vizkI; eulk lgA** ¼tgk¡

'kCnksa dk xeu ugha ogk¡ eu ls½A

iz'udÙkkZ us izR;qÙkj esa dgk % ^^eulSokIrO;e~** Hkh rks dgk x;k gS

¼dsoy eu ls lk{kkr~ djuk gS½A

egf"kZ % gk¡] 'kq) eu vFkkZr~] ladYiksa ls eqDr eu gh vkRek gSA fueZy

eu v'kq) eu ls ijs gSA

HkDr % fl)&iq:"kksa us bls lw{e ls lw{e cqf) ls ns[kk gSA

egf"kZ % tks eu ds fy, dgk x;k Fkk og blesa Hkh iz;qDr gksrk gSA

HkDr % ;fn lekf/k esjh lgt voLFkk gks rks ,slk D;ksa dgk tkrk gS

fd lk{kkRdkj ls iwoZ lekf/k dk vuqHko vko';d gS \

egf"kZ % bldk vk'k; ;g gS fd O;fDr dks viuh fuR; lekf/k voLFkk

dk Hkku gksuk vko';d gS blds izfr izekn gh vKku gSA izeknks oS e`R;q%

¼izekn gh e`R;q gS½A

HkDr % igys ls gh lekf/k izkIr fd;s fcuk eSa lko/kku dSls jgw¡xk \

egf"kZ % cgqr vPNkA ;fn rqEgsa lekf/k izkIr djus dh bruh vf/kd

bPNk gS rks og fdlh Hkh eknd nzO; ls gks tk;xhA ifj.kke gksxk u'ks dh

vknr u fd eqfDrA lekf/k esa Hkh okluk,¡ xqIr voLFkk esa fo|eku jgrh

gSaA oklukvksa dk uk'k djuk vko';d gSA

vU; HkDr % oklukvksa ds iw.kZr;k u"V gksus ds iwoZ D;k vkRek&lk{kkRdkj

lEHko gS \

egf"kZ % okluk,¡ nks izdkj dh gS % (1) cU/k gsrq & tks vKkfu;ksa dks

cU/kdkjd gksrh gSa] rFkk (2) Hkksx gsrq & tks vKkfu;ksa dks lq[k nsrh gSa \

ckn dh okluk,¡ lk{kkRdkj esa ck/kd ughaA


HkDr % D;k vkRekKkuh iq:"kksa dk iqutZUe gksrk gS \ mnkgj.k ds fy,

okenso] tM+ Hkjr vkfnA

egf"kZ % ftUgksaus lk{kkRdkj dj fy;k gS mudk iqutZUe ugha gks ldrkA

iqutZUe cU/kdkjd oklukvksa ls gksrk gSA fdUrq os vkRe&lk{kkRdkj dh

voLFkk esa u"V gks tkrh gSaA

HkDr % D;k ge ;g ekusa fd os dsoy fufoZdYi voLFkk rd igq¡p ik;s

Fks fdUrq lgt fufoZdYi rd ughaA

egf"kZ % gk¡A

HkDr % ;fn dsoy Hkksx gsrq okluk,¡ lk{kkRdkj dh voLFkk esa ck/kd

ugha] rFkk ;fn ekuo viuh vkuUne; voLFkk dks foHkDr fd;s fcuk lalkj

dh ?kVukvksa dk nz"Vkek=k jgs rks bldk vFkZ ;g gqvk fd dsoy vklfDr

gh cU/k gSA D;k eSa lgh gw¡ \

egf"kZ % gk¡] iw.kZr;kA vklfDr cU/k gSA vgadkj ds fujlu ds lkFk gh

vklfDr yqIr gks tkrh gSaA

HkDr % dgk tkrk gS fd xq:&d`ik ls lk{kkRdkj lqyHk gks tkrk gSA

egf"kZ % xq: vkRek ls vU; ugha gSA

HkDr % Jh d`".k ds lUnhifu xq: Fks rFkk jke ds of'k"B FksA

egf"kZ % lk/kd ds fy, xq: cká dgk tkrk gSA xq: eu dks vUreqZ[k

djrk gSA pw¡fd lk/kd cfgeqZ[k gksrk gS mls cká xq: ls Kku izkIr djus

ds fy, ijkeZ'k fn;k tkrk gS ftls og le; ij tkurk gS fd og vkRek

gh gSA

HkDr % D;k eq>s xq: dk vuqxzg izkIr gks ldrk gS \

egf"kZ % vuqxzg lnSo gh gSA

HkDr % fdUrq eq>s mldh izrhfr ugha gksrhA


¼laxzgdrkZ & Jh equxy ,l- oSadVjkeS;kvuqoknd & Jh fnus'kpUnz 'kekZ½

egf"kZ % leiZ.k ls vuqxzg dk cks/k gksxkA

HkDr % eSaus ân; rFkk vkRekHkko ls leiZ.k dj fn;k gSA vius ân;

dh ckr eSa loksZÙke :i ls tkurk gw¡A rFkkfi eSa vuqxzg vuqHko ugha djrk

gw¡A

egf"kZ % ;fn rqeus leiZ.k dj fn;k gksrk rks iz'u mn; ugha gksrkA

HkDr % eSaus leiZ.k dj fn;k gS rks Hkh iz'u mBrs gSaA

egf"kZ % vuqxzg lnSo gh gSA rqEgkjk fu.kZ; vfLFkj gSA nks"k vU;=k dgk¡

gks ldrk gS \

HkDr % eq>s leiZ.k djus esa lgk;rk iznku djsaA

egf"kZ % Fkk;qevkuoj us dgk gS % ^^bruh Kku ppkZ djus rFkk vkids

opuke`r Jo.k djus vkSj le>us dk viwoZ volj feyus ds fy, eSa

vkidk d`rK gw¡A** n

Øe'k%

translated from "talks with Sri Ramana maharshi".

^^Jh je.k egf"kZ ls ckrphr** fdrkc ls fu"d"kZ


Shiva or Shakti ?

In Ramanasramam during discussions, one group affirmed that according to the scriptures, Siva , the male God, reigns supreme. The other group asserted that Siva’s wife, Shakti, is supreme. (Shakti means power. As a matter of fact, one section of the scriptures says that even Siva gets his power from Shakti.) The two groups kept arguing in Bhagavan's presence while Bhagavan looked on uninvolved. Bhagavan's interest was aroused when he saw Ramaswami Pillai because he was a humourous and frank devotee. When Ramaswami Pillai learned what the argument was about, he said, “Oh! This is very simple. The female group is strongest because,” he said, quoting in English, “HE is contained in SHE. So SHE is the most powerful. What is the problem?” The entire Shakti group clapped and exclaimed, “Ah! We have won!” But, Ramaswami Pillai continued, “Wait! Wait! Wait! HE can remain independently as HE. But SHE cannot remain independently as SHE. HE has to be there; otherwise SHE can’t exist.” The Siva propagators applauded and exclaimed, “Oh! We have won!” Bhagavan laughed uproariously, admiring Ramaswami Pillai’s sense of humour. Whenever he came into the hall, Bhagavan would take great interest. Bhagavan liked unpretentiousness and this was Ramaswami Pillai’s greatest quality. He served not only the ashram but also every devotee of Bhagavan. The path to Skandashram will remain for hundreds and hundreds of years and every rock will talk about Ramaswami Pillai. Whether we human beings are grateful to him or not for the service done by him, every coconut tree in Ramanasramam will remain grateful to him. [Extracts from Ramana Periya Puranam] n


“When the mind turns away from the objects, it beholds its source, consciousness. This is Self-abidance.”

Ramana Maharshi (Upadesa Saram-16)

With Best Compliments from :

Rajneesh Joshi36/75, Punjabi Bagh (West)

New Delhi - 110 026


Views expressed in this magazine are those of the authors and not necessarily of the Ramana Kendra Delhi. No material can be reprinted without the approval of Ramana Kendra in writing - Editor

`. 10 vol. xviii, no. 4 march - april, · pdf fileoriginal ink sketch of arunachala by sri...

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